I just watched George W. Bush leave the White House, which was a beautiful moment about which I can muster no cynicism.
Monthly Archives: January 2009
"I pledge to be a servant to our President…"
You gotta go straight to 3:54.
Obama is the new Scientology!?
I just showed this to Kerry. She is terrified and wants to move to Canada.
[HT: Jonah Goldberg]
[Update: Version I originally embedded disappeared. Replaced...]
The Today Show
It’s really just too much to take. The American media lives for politics, and so what the American public gets is completely grotesque. Selected exchange:
Meredith Viera: I think the hardest thing is not getting emotional, because it’s such an emotional morning. You just want to laugh, you want to cry. It’s so moving. It hits you that you’ll probably never see anything like this again.
Peggy Noonan (I think): I keep thinking of the old poem, the end of the old poem about the end of the French Revolution: “Bliss was it then to be alive. To be young was very heaven.” So many young people here. It’s very moving for them.
Viera: I’m not young but I’m blissful, that’s for sure.
It’s all like this. They can’t help themselves, apparently. But it’s also pretty clear that they really do see their job as mediating and engineering our emotional response, as manufacturing our consent.
Enormity
Watching the innaugural pregame, I’ve twice heard in the last thirty minutes a talking head admiringly note the “enormity” of this morning’s state-empowerment propaganda event. Quite right!
enormity (ĭ-nôr’mĭ-tē)
1. The quality of passing all moral bounds; excessive wickedness or outrageousness.
2. A monstrous offense or evil; an outrage.
Ah… the majesty.
The Perversity of Legacy
Gene Healy, author of the fantastic Cult of the Presidency, notes that historians who rank presidents (and what‘s the point of ranking presidents anyway?) love warmongering activist presidents. Gene couldn’t be more right that…
something’s gone wrong when a president’s worth is measured not by how much harm he avoided, but by how skillfully he capitalized on crises in order to spur revolutionary change. If presidents are too quick to embrace war, if they find themselves drawn toward sweeping theories of executive power and an exalted, quasi-religious view of their station, perhaps that’s because the people who fill out their report cards reward such behavior.
That’s something to consider as Barack Obama takes office amid an atmosphere of crisis at home and abroad. If history teaches us anything, it’s that the Audacity of Hope can all too often lead to the Arrogance of Power.
I wish Barack Obama the best: historical mediocrity.
MLK, BHO, and Moral Progress
It puzzles me a little that the idea of moral progress is still in such poor repute among intellectuals. It’s easy to see how Whiggish meliorism would seem naive at the center of the last century when the immense productivity gains of the modern era of growth brought “productivity” gains to the enterprise of mass coercion and death-dealing. But even then we were getting a distorted picture. That there were more people than ever alive to kill, that there was better technology with which to document concentrated carnage, led us understandably to miss that, despite all of this well-reported horror, we were on the whole becoming more civilized, more peaceful, better.
Indeed, over the past half-century, progress has been so rapid that perhaps with distance we might come to think of it as the Great Era of Moral Progress.
I was thinking about this today while reading Martin Luther King Jr’s great “Letter from a Birmingham Jail.” It is impossible to read King’s enumeration of injustices — injustices still fresh in the memories of my parents’ and grandparents’ generations — and to not feel sickened and then gladdened at the staggering moral distance we’ve traveled in such a short time.
Perhaps it is easy for those who have never felt the stinging darts of segregation to say, “Wait.” But when you have seen vicious mobs lynch your mothers and fathers at will and drown your sisters and brothers at whim; when you have seen hate filled policemen curse, kick and even kill your black brothers and sisters; when you see the vast majority of your twenty million Negro brothers smothering in an airtight cage of poverty in the midst of an affluent society; when you suddenly find your tongue twisted and your speech stammering as you seek to explain to your six year old daughter why she can’t go to the public amusement park that has just been advertised on television, and see tears welling up in her eyes when she is told that Funtown is closed to colored children, and see ominous clouds of inferiority beginning to form in her little mental sky, and see her beginning to distort her personality by developing an unconscious bitterness toward white people; when you have to concoct an answer for a five year old son who is asking: “Daddy, why do white people treat colored people so mean?”; when you take a cross county drive and find it necessary to sleep night after night in the uncomfortable corners of your automobile because no motel will accept you; when you are humiliated day in and day out by nagging signs reading “white” and “colored”; when your first name becomes “nigger,” your middle name becomes “boy” (however old you are) and your last name becomes “John,” and your wife and mother are never given the respected title “Mrs.”; when you are harried by day and haunted by night by the fact that you are a Negro, living constantly at tiptoe stance, never quite knowing what to expect next, and are plagued with inner fears and outer resentments; when you are forever fighting a degenerating sense of “nobodiness”–then you will understand why we find it difficult to wait. There comes a time when the cup of endurance runs over, and men are no longer willing to be plunged into the abyss of despair. I hope, sirs, you can understand our legitimate and unavoidable impatience.
To say that we are better, that our moral culture has progressed, is not to say that it could not be better still. But thanks to MLK, to those who marched beside him, and to the tens of millions to whom he gave such a powerful voice, we have become better. The idea that ours is a culture in moral stagnation or decline is simply preposterous. Martin Luther King Day is an excellent time to expose the silliness of the moral stasists and declinists. It’s an excellent time to celebrate the profound and rapid progress we have made, and can continue to make.
Now, I’m cynical about the romantic personality cult around Barack Obama because I am cynical about the romantic personality cult around the American presidency, which, because it is contemptible and stupid, demands cynicism. I think I’m not being cynical about liberal democratic politics when I concede that it is a very advanced, civilized, and relatively peaceful form of organized coalitional agression. But I’m definitely not cynical about what Barack Obama’s election means in light of the “Letter from the Birmingham Jail.” I’m admiring, I’m proud, of that.
Because I intend to be pretty hard on Obama, the politician, and his starry-eyed, mush-headed followers, I think it’s important to note that it’s not only possible, but morally recommended, to assume a posture that ought to be comfortable, but is in fact culturally awkward. One should both recognize in Obama a real symbol of morally meaningful cultural change and attack the romance of democracy and the cult of the presidency — because that is the direction of further moral progress.
Happy Martin Luther King, Jr. Day!
How Not Metaphorical Is "Countries as Clubs"?
I confess that I agree with the Drunken Priest/Steven Pinker here:
Will Wilkinson has raised a fair amount of sand with a post on immigration. Borrowing a page from George Lakoff, he attempts to recast the frame of reference: instead of nation states, now we will speak of clubs and membership. The rhetorical aim is that such a reframing will put a downward pressure on moral inclinations involving xenophobia, in-group out-group biases, and other forms of patriotic fervor. But as much I support Wilkinson’s moral views–I would prefer to abolish passports–I think Steven Pinker’s criticisms of Lakoff apply here as well. You see, clubs have membership fees; states have taxes. I can choose not to pay a membership fee. The club may fine me. They may even throw me out. But if I don’t pay my taxes, I am harassed, pilloried, fined, incarcerated. As Pinker said:
If you choose not to pay a membership fee, the organization will stop providing you with its services. But if you choose not to pay taxes, men with guns will put you in jail. And even if taxes were like membership fees, aren’t lower membership fees better than higher ones, all else being equal? Why should anyone feel the need to defend the very idea of an income tax? Other than the Ayn-Randian fringe, has anyone recently proposed abolishing it?
It had even occurred to me that I was taking a page from Lakoff. Horrors. Anyway, I agree that the big difference between a country and a club is, as Pinker observes, the coervice nature of the “public finance” of distinctively political communities. Unlike Lakoff, I obviously disapprove of the “country as club.” Like Lakoff, I suppose, I’m urging that we pause to note the very close schematic similarities in actual political discourse and theorizing between (here using the convention of mentioning concepts by capitalizing the words that express them in English) COUNTRY and CLUB, CITIZEN and CLUB MEMBER, LEGAL RESIDENT ALIEN and GUEST OF THE CLUB, etc. Leftwingers like Lakoff want to draw attention to commonalities in these shema so that we confuse state coercion — the fact that creates problem of political legitimacy, the foundational problem of political philosophy — with the fair reciprocity of paying dues for services. He wants to use the similarities to efface the essential difference, which I guess seems pretty slimy.
My intention is to draw attention to the fact that people do tend to confuse the COUNTRY and CLUB schemata in order to challenge the terms of ordinary and theoretical political discourse. I want people to think of COUNTRY[GEOGRAPHIC] as LARGE PUBLIC GOODS JURISDICTION and COUNTRY[POLITICAL] as LARGE PUBLIC GOODS PROVIDER. When we see countries or nation states as public goods providers covering big jurisdictions, we open the possibility of seeing the United States of America as a very big version of Iowa that can itself be embedded within, or overlap with, other public goods jurisdictions. Jurisdictions need boundaries, but they can be a lot more porous than national boundaries tied up with club-like notions of national identity and sovereignty.
Certain kinds of liberals, conservatives, and libertarians all take the idea that a country is a big piece of real estate jointly “owned” by its citizens way too far. My complaint is that none of them say much at all about the justification of the principles that determine who becomes a citizen — becomes a legitimate part “owner” of the huge plot from which others may be excluded — and who does not.
Announcement
The inaugural address will be liveblogged in this space.
Classio
Helping = More Options
From Yglesias:
Nicholas Kristof writes a depressing columnabout Cambodian kids who spend their days picking through giant heaps of garbage seeking usable scraps and dreaming of the day when they might be able to work in a sweatshop. I think it’s wrong to say that all consideration of international labor standards is merely aimed at keeping people stuck on the trash heap, but it’s a valuable reminder about the generally limited ability of just saying “no” to things to accomplish what people want. Part of the reason sweatshops exist and attract laborers is that life on the garbage heap is even worse, as is the life of a third world subsistence farmer. If you want to improve things, you need to actually be expanding the set of feasible options, not just arbitrarily closing down one path.
Damn straight. Matt nails it. So why is this line of thought so elusive for so many would-be decent people? I am constantly dumbstruck that so many who profess to care about “social justice” do little more than complain that desperate people have really terrible options and then work to take away the best options.That, of course, is not the intention, but that’s usually how it ends up working, whether the issue is “sweatshops” or “human trafficking.” Some day, more of us will see the devastating irony in the fact that social justice activists spend a lot of their time making things worse for some of the world’s poorest and vulnerable people.
